HISTORICAL PERSPECTIVE
One of the commonly held convictions of churches today is that all Christians
are ministers who participate in Christ’s own ministry. This is evidenced in the baptism
of the individual Christian and in the doctrine of “the priesthood of all believers,” where
within faith communities individuals inspired by the Holy Spirit are both competent and
responsible for approaching God on behalf of themselves and others.
Baptists further asserted that any member of the church could be called upon to
exercise all ministerial functions and responsibilities, even though this did not ordinarily
happen. When a radical doctrine of the priesthood of all believers was combined with
a strictly independent concept of the local church, with each congregation directly
responsible to Christ, and its officers having no standing outside its membership, there
seemed to be little practical or doctrinal foundation for a special order of ministry, the
ordained ministry.
But the actual situation was not that simple. Baptist long have possessed a
“separate” or set-apart” ministry that has served a constituency wider than the local
congregation. Ordination has tended to be the setting apart (by the call of God and the
action of the church) of one of the many ministers to perform special functions of
ministry on behalf of the community of faith.
Ordination historically has been understood by many WVBC congregations as
affirming that an individual has had a call to this specialized ministry and has met the
necessary qualifications for carrying it out.
Although most often a local congregation has taken the initiative in ordaining that
individual, it did so in cooperation with other congregations. This participation of a
group of churches in ordination has given the rite much more than merely local
significance. In fact, if the ordination was carried out according to the standards of the
WVBC churches, it represented a regional recognition of the individual’s call and
qualifications for the ordained ministry of Christ’s universal church.
In the primitive church, the rite of ordination climaxed in the act of “laying on of
hands.” This act indicated that the person so ordained was not only consecrated to
God’s service and thus made holy, but also was commissioned to serve on behalf of
those who laid on hands (see Acts 6:6 and 13:13; I Timothy 4:14, 2 Timothy 1:6). In
addition, the act and the accompanying prayer, which invoked God’s grace upon the
ordained, implied the ordinand’s authority to share the functions and responsibilities of
those who laid hands upon the individual.
This meaning has continued to be central in ordination. Today, the act of laying
on of hands signifies and focuses in one person, the ministry of many persons who in
themselves represent the wider church of Jesus Christ.
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